Overcoming Holy Spirit shyness in the life of the church Cheryl Bridges Johns T he contemporary church suffers from what James Forbes calls “Holy Spirit shyness.”1 Most Christians know that the Holy Spirit exists, but in their day-to-day existence and in the life and wor- ship of the churches they display hesitation about and even fear of the third person of the Trinity. In his popular book The Forgotten God, Francis Chan com- ments: “From my perspective, the Holy Spirit is tragically ne- glected and, for all practical purposes, forgotten. While no evangelical would deny His existence, I’m willing to bet there are millions of churchgoers across America who Most Christians cannot confidently say they have experienced know that the Holy His presence or action in their lives over the Spirit exists, but in past year. And many of them do not believe their day-to-day they can.”2 existence and in the The absence of the Holy Spirit in the lives life and worship of of Christians has made our churches places the churches they where the liturgy is void of what may be display hesitation called “real presence.” Christians profess that about and even fear Jesus is in the midst of two or three who are of the third person of gathered together in his name, but in practice the Trinity. that presence seems more like the absence. Contemporary Christians have grown accustomed to living with the absence and fearing the presence. We suffer from a bad case of what may be called Holy Spirit Deficit Disorder. Holy Spirit Deficit Disorder is a serious condition. It is a condition that has created severe problems in the life of the Christian churches. According to Augustine, “What the soul is in our body, the Holy Spirit is in the body of Christ, which is the church.” In light of this statement it is safe to say that many of our churches are soul-less bodies. They lack the life that is found in the life of the Triune God. They hold on to profession of Christ, 6 Vision Spring 2012 assuming that this profession substitutes for the actual living presence of Christ, who comes to us by the power of the Holy Spirit. Not long before his departure, Jesus comforted his disciples with these words: “I will not leave you orphaned; I am coming to you. Those who love me will keep my word, and my Father will love them, and we will come to them and make our home with them” (John 14:18, 23; NRSV). Jesus It is the Spirit of God promised that the Triune Life would become who makes the life our home and that we would dwell in the of God known very presence of the God. These promises among believers. were given for here and now and not just for We might say that life in eternity. the Holy Spirit is the The promises Jesus gave his disciples link of continuity include the sending of the Holy Spirit, the between the minis- one who would in effect take up the ministry try of the incarnate of Jesus after his departure. The Holy Spirit Christ and the would continue to usher in the kingdom, church. speak the truth of God, and glorify Jesus (John 16:4–15). It is the Spirit of God who makes the life of God known among believers. Just as Jesus was empowered and led by the Spirit, followers of Jesus will be led and empowered by the Holy Spirit. We might say that the Holy Spirit is the link of continuity between the ministry of the incarnate Christ and the church. In spite of these wonderful promises, many Christians live as orphans, and our churches are disempowered entities rather than forceful agents of the kingdom of God. How did we get here? And what shall we do to remedy the situation? How did we get here? The tragic neglect of the Holy Spirit is the result of several fac- tors. First, Protestant Christianity is decidedly Christ centered (when it is not anthropocentric). The Reformation brought about an explicit focus on Christ, especially in the practices of preaching and teaching. This focus was necessary in order to correct the tragic neglect of faith in Christ as the way to salvation. But the credo “Faith alone” came to be narrowly defined as faith in Jesus alone, and Trinitarian faith suffered loss. 7 Overcoming Holy Spirit shyness in the life of the church Johns This loss did not go unrecognized. During the sixteenth cen- tury one of the criticisms that Anabaptists leveled against the Protestant churches was that “they do not have sword of the Spirit . and because they do not have it, it is manifest that they also lack the Holy Spirit as he who should wield that sword in and through them.”3 This focus on Christ alone and faith alone created a great imbalance in Protestant doctrine and practice. By separating Jesus from the life of the Triune God, a form of modalism developed, which resulted in a view of salvation that disconnected knowing Christ from knowing the Father and the An emphasis on Spirit. scripture over Today many Christians believe that they against Spirit can have a compartmentalized relationship created a separation with Jesus, and that this relationship does not of Spirit and Word. bring them into a direct relationship with the This separation, Holy Spirit. Or, putting it another way, they while honoring the fail to see that it is the Holy Spirit who brings Word, treated the believers into relationship with Jesus. scriptures as a mere Second, stress on the Holy Spirit is often witness to truth associated with enthusiastic forms of religion, rather than a truthful emotive worship, and a disregard of scripture. vehicle of God’s The Radical Reformation saw a flourishing of presence. lay preaching and prophets. “Spirit-inspired speech” was common in worship services. The Zofingen Disputa- tion of 1532 articulated a defense of “Christian order” that in- cluded spiritual gifts, especially the gift of prophecy.4 Over time, the abuses of Spirit-inspired speech provoked a reactionary movement. Over against those who disregarded the Bible in favor of the pneumatic work of the Holy Spirit, many church leaders became suspicious of Spirit. Instead, they made a turn to “Word over Spirit.” This turn had historic implications for the life of the churches of the Radical Reformation. They turned away from the Holy Spirit as the one who wields the sword of the Spirit. The Word became separate from the life of God. Just as an over-emphasis on Christ created a loss of Trinitarian theology, an emphasis on scripture over against Spirit created another separation, the separation of Spirit and Word. This separation, while honoring the Word, treated the scriptures as a 8 Vision Spring 2012 mere witness to truth rather than a truthful vehicle of God’s presence. Furthermore, the ongoing witness of the gifts of the Spirit, with the Bible as the standard of this praxis, was neglected in favor of scripture alone. The separation of Word and Spirit furthered the Reformation’s neglect of the Holy Spirit in the life of the churches. Together, Christ alone and sola scriptura left little room for a robust pneumatology in the life of the churches. For centuries the Holy Spirit was relegated to the margins, and Protestantism languished with its severe case of Holy Spirit Deficit Disorder. Another reason for our tragic neglect of the Holy Spirit is the Enlightenment’s separation of mind and spirit, reason and emo- tion. The modern age is characterized by a renewed emphasis on reason. The religious wars of the Reformation Christ alone and left many people skeptical of the supernatu- sola scriptura left ral. Thinkers such as Rene Descartes and John little room for a Locke understood reason as the only avenue robust pneumatology. for human flourishing and progress. The Age For centuries the of Reason created its own emphasis on logic Holy Spirit was and reason as the primary means of conveying relegated to the the gospel. margins, and While there were Christians who dissented Protestantism from the turn to reason (in movements of languished with its pietism and revivalism, in particular), Protes- severe case of Holy tant Christianity found a home in the Age of Spirit Deficit Reason and joined in the modern project of Disorder. rational progress. Even those who have roots among the dissenters to the Enlightenment find refuge within its safe walls of logic. As a result, we fear anything that appears irrational and emotive. Failing to understand the difference between the transrational and the irrational, modern Christians limit the work of the Holy Spirit to that which can be understood and rationally explained. In doing so, we have further marginal- ized the work of the Holy Spirit from the life of the churches. Hopeful signs One can identify some hopeful signs that the neglect of the Holy Spirit is at last being addressed by contemporary Christians. First, the Pentecostal/charismatic movement of the twentieth century 9 Overcoming Holy Spirit shyness in the life of the church Johns helped to bring about a renewal of the work of the Holy Spirit in the life of the churches. While there were the usual abuses and extremes, as a whole the movement has shown signs of maturity. Furthermore, Pentecostalism’s growth in countries of the majority world shows no sign of abating. This worldwide move- ment of the Spirit is a key impetus for the growth of Christianity.